Buddhism and Jainism don’t preach charity; they preach indifference. They don’t say, “Give,” because giving is part of taking, the same circle. In taking you take from somebody, in giving you give to somebody, but the same circle. Dimensions don’t change, only the direction changes. Buddhism preaches to be indifferent, to be non-possessive. The emphasis is on non-possession, not on giving. You should not possess, that’s all. You should not try to possess things or persons; you simply drop out of the world of possessions. There is no question of taking or giving, because both belong to the world of possessions. You can give only that which you possess; how can you give that which you don’t possess? You can give only that which you have acquired before; you can give only that which you have taken before, otherwise how can you give it? You come in the world without anything, with no possessions; you go out of the world without any possessions.
In the world you can be on these two sides: either on the side of those who long for more and more, to take more and more and absorb more and more, and go on fattening themselves; and then there is another side who go on giving and giving more and more, and become thinner and thinner and thinner. Buddha says that you should not possess; you should not choose either side. Simply be in the state of non-possession.
This man, this third type of man, whom I call the man of no-mind, will not be as happy, cheerful as the extraordinary man. He will be more silent, he will be quieter; still he will have a deep contentment, but not cheerfulness. You will not even find a smile on his face; you will not find a single statue of Buddha smiling or Mahavira smiling, no. They are not cheerful, they are not happy. They are not miserable, and of course they are not happy; they have dropped out of the world of misery and happiness. They are simply at rest, indifferent to the things and the world of things; non-possessing, they are aloof, detached. This is what anashakti is: detachment, indifference. This man will have a certain quality of silence around him – you can feel that silence.
But Tilopa goes beyond all three; Tilopa goes beyond all three, and now it is difficult to know how to classify him. Ordinary mind asking for more; extraordinary mind trying to give more; no-mind: indifferent, unattached, neither giving nor taking. Then what to call Tilopa’s mind? Tilopa is of the fourth type, and the fourth is the last and the highest, there is no beyond to it. It is not even a no-mind; it is not a mind at all, because in the no-mind also, the mind is negatively present. And the emphasis is still on being indifferent to the things and the world of things, but your focus is on the things: Remain indifferent, unattached! You are not possessing things, but you have to be alert not to possess; you have to remain detached, you have to move very alertly so you don’t possess anything. Make a clear point of it – the emphasis is still on things – be indifferent to the world!
Tilopa says the emphasis should be on your own self, not on things. Rest in yourself; don’t even be indifferent to the world, because that indifference is still a very subtle bridge with the world. The focus should not be on the other. Turn your lives completely inwards. Don’t bother about the world, not even to be indifferent to it. Neither ask for more, nor try to give more; you are indifferent to the world. The world is as if it has simply disappeared. You are self-centered, sitting inside, doing nothing. Your whole focus has turned, taken a total about-turn, as if the world has completely disappeared. There is nothing to give, nothing to take, nothing to be indifferent about. Only you are. You live in your consciousness and that is your only world. Nothing else exists.